Talmud su Esodo 34:27

¹⁶The same text appears in Peah 1:6 (Notes 104–109,פ) and Ḥagigah 1:8 (Note 189,ח). Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Things have been said orally and things have been said in writing, and we do not know which ones are preferred. From what is written¹⁷Ex. 34:27.: by the mouth of these words I concluded a covenant with you and Israel, it follows that the oral traditions are preferred¹⁸This argument is somewhat specious since the full verse reads: The Eternal said to Moses, write down these words for yourself, because by the mouth of these words I concluded a covenant with you and Israel. In Babli Giṭtin 60b, R. Simeon ben Laqish explains the verse as part of the covenant and states that written verses may not be recited by heart and oral traditions not written down as declared here at the end of the previous paragraph.. Rebbi Joḥanan and Rebbi Yudan bar Rebbi Simeon. One said that if you kept what is oral tradition and kept what is written I will conclude a covenant with you, otherwise I shall not conclude a covenant with you. The other one said, if you watched all that is oral tradition and kept all that is written you will receive your reward, otherwise you will not receive any reward. Rebbi Joshua ben Levi said¹⁹The reference is to Deut. 9:10: The Eternal gave to me the two stone tablets, written by the Divine Finger, and on them like all the words that the Eternal spoke to you on the mountain on the day of assembly. The three underlined expressions are all unnecessary for the understanding of the sentence; these are interpreted as referring to the three divisions of oral law contained in the complete Torah. Babli 19b.: On them, and on them; words, the words all, like all;; Bible, Mishnah, Talmud, and Aggadah. Even what a competent student²⁰Arabic ות֗יק “strong, safe, secure, dependable, reliable”. The interpretations of the untrained and incompetent are worthless. will discover²¹Since a student may not rule, or teach, before his teacher, the root of the word להורות must be “to become pregnant,” in this case, with an idea. before his teacher was said to Moses on Sinai. What is the reason? There is something about which one would say, look, this is new! His colleague will answer, it already has been forever²²Eccl. 1:10..

There were seven patriarchs with whom a divine covenant was made, viz.: Abraham, Isaac, Jacob, Moses, Aaron, Phinehas and David. In connection with Abraham it is written, In that day the Lord made a covenant with Abraham saying.³⁵Gen. 15, 18. In connection with Isaac it is written, But My covenant will I establish with Isaac.³⁶ibid. XVII, 21. In connection with Jacob it is written, Then will I remember My covenant with Jacob.³⁷Lev. 26, 42. In connection with Moses it is written, For after the tenor of these words I have made a covenant with thee and with Israel.³⁸Ex. 34, 27. In connection with Aaron it is written, It is an everlasting covenant of salt before the Lord.³⁹Num. 18, 19. In connection with Phinehas it is written, And it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood.⁴⁰ibid. XXV, 13. In connection with David it is written, I have made a covenant with My chosen, I have sworn unto David My servant.⁴¹Ps. 89, 4. Perhaps this passage is quoted here to teach men to emulate their special characteristics. Abraham stands as the example of hospitality, Isaac of self-sacrifice, Jacob of scholarship (cf. Gen. 25, 27, where according to Rabbinic interpretation tents means schools), Moses of meekness, Aaron of peace-making, Phinehas of zeal on behalf of God, and David of singing His praise.

A sheet of a Torah scroll must contain not less than three columns and not more than eight. As regards the lines [in a scroll] a reason was given [for four different numbers]: corresponding to the journeys,²⁷The reading of H and GRA. V and M have ‘in the journeys’. forty-two; corresponding to the myriads of Israel, sixty; corresponding to the elders of Israel, seventy-two; and corresponding to the reproofs in Deuteronomy, [36a] ninety-eight; all depending on [the size of] the script.²⁸The larger the characters the fewer the number of lines in a column.
‘Corresponding to the journeys,’ as it is said, And Moses wrote their goings forth.²⁹Num. 33, 2. As the expression of writing (wrote) occurs in the same context as the journeys (goings forth), the number of lines in a written column may be the same as the number of the journeys. ‘Corresponding to the myriads of Israel,’ as it is said, Write thou these words … and with Israel;³⁰Ex. 34, 27. Write and Israel (numbering sixty myriads) occur in the same context. as Israel numbered sixty myriads so may the lines of the Torah be sixty [in a column]. ‘Corresponding to the elders, seventy-two,’ as it is said, Gather unto Me seventy men³¹Num. 11, 16. … there remained … in the camp … of them that were recorded.³²ibid. 26. The number of the elders is found in the same passage as the expression of writing (recorded, lit. ‘written’). ‘Corresponding to the reproofs, ninety-eight,’ as it is said, If thou wilt not observe to do all the words of this law that are written.³³Deut. 28, 58, the words of this law refers to the reproofs numbering 98 and occurs with written in the same passage.
In the case of ḳelaf parchments no limit was prescribed, and one may add [as many lines]³⁴N.Y. explains, ‘sheets’. as desired, provided only there are not less than three columns [to the sheet].³⁵i.e. the lines in a column, or according to N.Y. the sheets, should not be so many as to leave less than three columns for the last sheet of the scroll.